There are many differences between them. One of these is as follows: The cause of the karāma (a saintly wonder) of the awliyāʾ (friends of God) is iman (faith) and taqwa (God-consciousness), whereas the cause of satanic states is that which Allah and His Messenger have forbidden. (al-Furqan 25:36)
Karāmāt (karāma, saintly wonders) include traversing great distances, walking on water, flying in the air, and eating by extraordinary means. (Asfār, 13, 96)
The difference between magic and karāma is this: Magic only manifests in a fāsiq (open sinner). The shaykh said: This is not something that can be accepted by reason; rather, it is taken from the consensus of the umma. The imam said: If a karāma is not seen in a fāsiq who openly declares his wickedness, you cannot bear shahāda (testimony) to his walāya (friendship with God). For if you were to bear such testimony, the possessors of these karāmāt would be secure from consequences. Therefore, this situation is unanimously not permissible regarding the karāma of a walī. (Bustan, 54)
Imam Abu Bakr Furekri said: Miracles are proofs of truthfulness. If their possessor claims prophethood, it indicates his truthfulness in that claim. If the possessor claims walāya, it indicates his truthfulness in that state, and to distinguish between them, even if it is of the type of miracle, it is not called a 'miracle' but a 'karāma.'
Ibn Furek said: The difference between miracles and karāmāt is this: Prophets are commanded to manifest miracles openly. A walī must conceal his karāma. The prophet claims prophethood and expresses his claim definitively. The walī does not claim walāya, and due to the possibility that it is not a divine gift but merely an idea, he cannot definitively say, 'This is a karāma.'
Qadi Abu Bakr al-Baqillani, who was a unique figure in his field in his time, said: Miracles are exclusive to prophets. Karāmāt manifest in the awliyāʾ. A walī does not have miracles, for the condition of a miracle is that it is based on the claim of prophethood. A miracle is not a miracle in itself; for it to be a miracle, many conditions must be met. If any of these conditions are violated, it ceases to be a miracle. One of these conditions is the claim of prophethood. A walī cannot claim prophethood. Thus, it is clear that a karāma is not a miracle. (Bustan, 55)
Karāmāt (karāma, saintly wonders) are considered among the miracles of the Prophet (peace be upon him). For someone who is not truthful in his Islam cannot possess a karāma. In this state, a karāma that appears at the hand of a member of a prophet's community is counted among the miracles of that prophet. For if the prophet were not truthful in his claim, a miracle in the form of a karāma would not appear at the hand of his follower. (Bustan, 56)
Karāma consists in being upright (istiqāma). They have no desire other than istiqāma. These karāmāt appear at their hands so that it may be known that they are the perfect inheritors of the Messenger of God (peace be upon him) and that they follow him in all their states.
The karāma of the ṣiddīqīn (the truthful) is fivefold. The first is to be in a state of constant dhikr (remembrance of God) and obedience, provided one is upright. The second is to avoid attachment to the dunyā (world) by preferring little. The third is to renew certainty even when contrary states are encountered. The fourth is to feel estrangement when among those who bring benefit, and familiarity when among those who bring harm. The fifth is the manifestation of things outside the ordinary, such as traversing great distances (ṭayy al-makān), walking on water, and similar occurrences.
These virtues have specific times, persons, and places. It is very rare for those who seek them at inappropriate times to attain them. In summary, they are not given to those who seek them, explain them to themselves, or strive to obtain them. They are only granted to those who, being occupied with the love of Allah, do not see themselves or their deeds, who await Allah's grace, and who have lost hope in themselves and their actions. These karāmāt appear in those who, even if their inner self (nafs) has certain dispositions, are outwardly people of uprightness. (Jāmiʿ, 47)
(In this phrase) the precedence of āyāt (signs, miracles) and their attribution to rakāʾib (mounts) is the attribution of the general to the specific. Rakāʾib is the plural of rakība and is among the miracles indicating the truthfulness of the prophets. Among the muʿjizāt al-rakāʾib (miracles of mounts) are the Burāq of Muhammad and the she-camel of Ṣāliḥ.
Not every miracle involves mounts, nor are all mounts associated with miracles. Here, if what is meant by rakāʾib is the miracle itself, then it is that Burāq and that she-camel. However, according to the general and specific meaning of the concept (rakāʾib), the attribution is valid due to the difference between Burāq and the she-camel. Thus, the fact that mounts are among the miracles is due to differences of opinion. That is, some go to the Real (God), while others go to the deserts of a dark world. Rakāʾib accept both journeys, and the rider (rākib), whether for truth or for bāṭil (falsehood), reaches his goal. It is to unite the path taken, which is the tariqa (Sufi path).
Some people ride physical mounts and traverse distances to attain their nafsānī (egoic) desires, which Allah does not approve. Others do so to reach Allah's command. The true rakāʾib (mount) is like this. These rakāʾib are the forms that are mounts for the animal nafs and rational souls. Thus, some nafs ride them to attain divine kamālāt (perfections), employing them on the path of Truth by Allah's command and will, not by their own desire. Knowledge is bestowed upon them by Allah, and they know things as they are. Others use them according to their own desires and intellect, employing them in the order they prioritize and to reach unknown things. (Sofyavi, 200)
karāma/karāmāt 543
Extraordinary events that appear from those who have left obedience to Allah and are rebellious are called istidrāj (gradual enticement). (Nabhāni, I, 8)
The claim of prophethood precedes a miracle. The claim of walāya does not precede a karāma. The reason for the difference is this: Prophets are sent to invite people from kufr (disbelief) to iman (faith), from rebellion to obedience. If they did not declare their claim to prophethood, people would not believe them. If they did not believe, they would remain in kufr. When prophets claim prophethood and show miracles, people believe them. Thus, the purpose of prophets in claiming prophethood is not to exalt themselves, but to show compassion to people so that they may move from kufr to iman.
As for the walī, not knowing that walāya is established is not kufr, nor is knowing it iman. Thus, the claim of walāya arises from the desire of the nafs. From this, we understand that while it is necessary for the prophet to claim prophethood, it is not permissible for the walī to claim walāya. Thus, the difference becomes clear.
The differences between miracles and karāmāt are explained as follows. First, the appearance of an extraordinary act is evidence that the person is free from disobedience. Then, if this extraordinary act appears from one who claims prophethood, it is evidence for his claim; if it appears from one who claims walāya, it is evidence for his truthfulness in that claim. In this way, the appearance of karāma in the awliyāʾ does not invalidate the miracles of the prophets.
Second, the Prophet (peace be upon him) claims miracles and expresses this definitively, whereas when a walī claims a karāma, he does not express it definitively. For it is obligatory to manifest a miracle openly, but the appearance of a karāma is not obligatory.
Third, a miracle cannot be opposed by another miracle, but this is not the case with karāma.
Fourth, we only consider it permissible for a karāma to appear from a walī who claims walāya if he accepts that he is within the religion of the prophet to whom he is attached. If this is the case, the karāma is a miracle of that prophet and a confirmation of his messengership. Thus, the appearance of a karāma does not invalidate the prophethood of the prophet, but rather strengthens it.
In response to the second doubt, which states that drawing near to Allah through obligatory acts is more virtuous than through supererogatory acts: A walī only becomes a walī by fulfilling both the obligatory and the supererogatory acts, and his state is more perfect than one who is content with only the obligatory. Thus, the distinction becomes clear. The verse of Allah, "And they carry your loads to a land you could not have reached except with difficulty" (al-Nahl 16:7), is interpreted in its usual and known meaning. The karāmāt of the awliyāʾ are rare states that are exceptions to this general rule.
karāma/karāmāt
This answer also pertains to the fourth doubt: It is to adhere to the saying of the Prophet (peace be upon him), "The burden of proof is upon the claimant." (Nabhāni, I, 12)
In the possessor of karāma, the karāma is only present so that the person may display humility and abasement before Allah. If he becomes arrogant, oppressive, and proud due to the karāmāt he possesses, the things that enabled him to attain these karāmāt become invalid. This is the path to destruction and rejection... The possessor of istidrāj (one who is granted gradual enticement) becomes familiar with what appears upon him and thinks he has found a karāma, for he believes himself worthy of it. For this reason, he belittles others and exalts himself. Allah's